Hegelianism


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Hegelianism

 

the designation given to the idealist philosophical schools that grew out of the teachings of G. Hegel and developed his ideas.

Hegelianism arose in Germany in the 1830’s and 1840’s. In the course of debates on questions of religion, several tendencies appeared within the Hegelian school. The so-called right Hegelians, represented by K. Göschel, H. Hinrichs, and G. Gabler, interpreted Hegel in the spirit of religious orthodoxy and viewed his philosophical system as a rational form of theology. The opposing left Hegelians, or young Hegelians, including A. Ruge, B. Bauer, and L. Feuerbach, emphasized the decisive role of the personal, subjective factor in history, which they contrasted with the Hegelian world spirit. The “orthodox” Hegelians, such as K. Michelet and K. Rosenkranz, occupied the middle position, striving to preserve Hegel’s teachings in their “purity.”

K. Marx and F. Engels offered a critique of the young Hegelians in The Holy Family (1844) and The German Ideology (1845-46). H. Heine in Germany and A. I. Herzen and V. G. Belinskii in Russia attempted to go beyond young Hegelianism. The subsequent development of Hegelianism exceeded the bounds of the Hegelian school as such. A renewed interest in Hegel in bourgeois philosophy in the second half of the 19th and beginning of the 20th century caused the appearance in many countries of various so-called neo-Hegelian tendencies.

M. F. OVSIANNIKOV

References in periodicals archive ?
The great irony of this part of the story is that those who today most loudly denounce the historic crimes of Western imperialism are working within an intellectual framework generated by the German philosophy of either Marx, Nietzsche, or Heidegger, whose followers not only have records for homicide that are unequalled in human history, but who are themselves all ultimately indebted to the same Hegelianism that was used to sanction British imperialism at its highest stage.
Yet, once again, readers should be struck by this book's subsequent insights, implicitly illuminating what could be recognized as Moore's inadvertent (elements of) Hegelianism, for example, the following five: that an individual's good must be part of a universal good, by contrast to personal or egoistic interests; or in Moore's doctrine of organic unities, that the value of complex wholes is not reducible to that of constituent parts; or that the task of philosophy is represented in the hermeneutic adage that "to understand anything is to understand everything"; or in numerous references to Moore's dialectical method of philosophisizing; or in the metamaxim that "the goal of philosophy is to end philosophy.
Originating in the 1930s in Moritz Schlick's seminar at the University of Vienna, aptly called the Vienna Circle, at a time when Hegelianism was the reigning philosophy and Heiddeger's writings were becoming known, the positivists' attack on metaphysics was two pronged: application of the verifiability criterion of meaning and use of the recently developed techniques of symbolic logic to show that the kinds of questions addressed by these systems of philosophy violate the underlying "logical form" of language and thus are meaningless.
Hermann's approach to the order of the dialogues is thoroughly dated; it betrays the obsession with process and development of decaying Hegelianism after 1830.
Opitz, explains Voegelin's attempt at unveiling the essentially religious character in the ideological mass movements of the first half of the twentieth century, from Hegelianism to Nazism.
A rival and very different form of analytic Hegelianism is currently being developed by McDowell, who is critical of social justificationist readings of Wittgenstein and Sellars, assumed by Rorty, as well as his own colleague, Brandom.
On Heidegger's Hegelianism, Janicaud, who raises the question "Isn't Heidegger's thought forever tied to a Hegelian heritage?
He ends by offering his version of Hegelianism as a way to finally take us "Beyond the Enlightenment Project.
In these pages one discovers many important elements of Kierkegaard's ongoing critique of Hegelianism as an ethically sterile and self-deifying system, his polemic against modern biblical criticism, and his assessment of the modern world as trapped in a vicious cycle of amusement and meaninglessness: "many people's lives go on in such a way that they have premises for living but do not arrive at any conclusion" (p.
The Kierkegaardian critique of Hegelianism which occasionally surfaces in these volumes thus has a much more universal scope.
Finally, while Barry Cooper, The End of History: An Essay on Modern Hegelianism (Toronto: University of Toronto Press, 1984), might be excused for not referring to the Esquisse given the fact that his book was published but three years after the Esquisse, it would be strange if he was unaware of the manuscript given the number of individuals familiar with Kojeve whom he acknowledges in the preface.
For Fackenheim, "It is no accident that existentialists tend to see the decisive event for modern metaphysics in the collapse of Hegelianism in the middle of the nineteenth century; and it is a most suggestive fact that practically every existentialist seems to have to struggle with Hegel.